## Ibn Ezra on Numbers Chapter 6

###### Ibn Ezra on Numbers 6:2:1
[Ibn Ezra on Numbers 6:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:2:1)

**יפלא.** יפריש או יעשה דבר פלא כי רוב העולם הולכים אחר תאותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL CLEARLY UTTER A VOW. The word *yafli* means to set aside. On the other hand, it might mean doing something out of the ordinary,¹ is related to the word *pele* (wonder). for most people follow their lusts.²

footnotes:
¹ The word yafli
² But this person took an oath to separate himself from the pleasure of drinking. Hence what he did was wondrous.


###### Ibn Ezra on Numbers 6:2:2
[Ibn Ezra on Numbers 6:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:2:2)

**נדר נזיר.** פירוש נדר להיות נזיר כי נזיר הוא תאר השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE VOW OF A NAZIRITE. *Neder nazir* means an oath to be a Nazirite, for the word *nazir* (Nazirite) is an adjective.³ modifies the person who takes the oath, for according to I.E. the meaning of *neder nazir* is to be a Nazirite person. See Weiser. The word *ve-yenazeru* (that they separate) (Lev. 22:13) is related to it.

footnotes:
³ Nazir


###### Ibn Ezra on Numbers 6:2:3
[Ibn Ezra on Numbers 6:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:2:3)

**נזיר** מגזירת וינזרו שירחיק מהתאות ועשה זה לעבודת השם כי היין משחית הדעת ועבודת השם ובפרשת כי תצא מחנה ארמוז לך סוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO CONSECRATE HIMSELF UNTO THE LORD.]⁴. This literally means to separate himself unto the Lord. Hence I.E.’s comment. To distance himself from lust. He does this in order to serve God, for wine destroys reason and the proper service of God.⁵ means to separate (himself from wine) in order to serve God. I will hint at a secret in the chapter that opens with *When thou goest forth in camp against thine enemies* (Deut. 23:10).

footnotes:
⁴ The Hebrew reads, le-hazir la-Adonai
⁵ Thus le-nazir la-Adonai


###### Ibn Ezra on Numbers 6:3:1
[Ibn Ezra on Numbers 6:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:3:1)

וטעם **מיין ושכר.** אם נדר להיותו נזיר וקדוש מיין ושכר יזיר על דעת המעתיקים ששכר גדול מהתירוש ואחרים אמרו שכר ממש כל דבר שישתכר האדם ממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE SHALL ABSTAIN FROM WINE AND STRONG DRINK.] Its meaning is, if he took a vow to be a Nazirite and holy, then he shall separate himself from wine and strong drink. According to the transmitters of tradition, *shekhar* (strong drink) is aged wine.⁶ refers to old wine while *yayin* refers to young wine. See Targum and Rashi. Others say that *shekhar* is to be taken literally; it refers to any drink that intoxicates a person.

footnotes:
⁶ In other words, shekhar


###### Ibn Ezra on Numbers 6:3:2
[Ibn Ezra on Numbers 6:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:3:2)

וטעם **חומץ יין** והמשרה והענבים. לשום גדר שירחק מן היין כלל ובאשת מנוח פי' כל טומאה כל אשר יצא מגפן היין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE SHALL DRINK NO VINEGAR OF WINE…NEITHER SHALL HE DRINK ANY LIQUOR OF GRAPES, NOR EAT FRESH GRAPES.] This explains the oath.⁷ He must distance himself from anything connected to wine.⁸ In the account of the wife of Manoah,⁹ Scripture states, *and eat not any unclean thing* (Jud. 13:7). *She*¹⁰ *may not eat of any thing that cometh of the grape-vine* (Jud. 13:14).

footnotes:
⁷ Taken by the Nazirite.
⁸ Hence he must not eat any grapes or grape products even if they are not intoxicating.
⁹ The mother of Samson.
¹⁰ Samson’s mother.


###### Ibn Ezra on Numbers 6:3:3
[Ibn Ezra on Numbers 6:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:3:3)

**משרת.** אין לו חבר והתי"ו לסמיכת לשון נקבה וטעמו כל דבר שימס עם ענבים ויש אומרים משקה מבושל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LIQUOR OF. The word *mishrat* (liquor of) is not found elsewhere in Scripture. The *tav* indicates that the word is feminine and is in the construct. *Mishrat anavim* refers to anything that has been mashed with grapes. Others say that *mishrat anavim* refers to a cooked drink.¹¹

footnotes:
¹¹ Made from grapes.


###### Ibn Ezra on Numbers 6:4:1
[Ibn Ezra on Numbers 6:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:4:1)

**מחרצנים.** אין לו ריע וכן זג והמפרשים אמרו חרצנים חצונים וזג פנימי' ואחרים הפכו הפירוש ויהיה פירוש מחרצנים דבק עם מכל אשר יעשה כל מה שיעשה מאלה שניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PRESSED GRAPES. The word *chartzannim* (pressed grapes) is not found anywhere else in Scripture. The same applies to the word *zag* (grape-stone). The commentaries tells us that *chartzannim* refers to the outer skin of the grape and *zag* to the pits. Others say the reverse.¹² 34b. According to these interpretations, *me-chartzannim* (from the pressed grapes)¹³ (from the pressed grapes even to the grape-stone). is connected to *nothing that is made of the grape-vine*. The meaning of our verse is that the Nazirite shall eat nothing made from the grapevine, that is, from these two things.¹⁴

footnotes:
¹² See Nazir
¹³ That is, me-chartzannim ad zag
¹⁴ The outer skin and the pit of the grape.


###### Ibn Ezra on Numbers 6:5:1
[Ibn Ezra on Numbers 6:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:5:1)

**גדל פרע.** שם הפעל מהכבד. והטעם **גדל.** יגדל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL LET THE LOCKS OF THE HAIR OF HIS HEAD GROW LONG. The word *gaddel* (grow) is a *pi’el* infinitive.¹⁵). The meaning of *gaddel* is, he shall grow.

footnotes:
¹⁵ Scripture employs an infinitive with the meaning of a third person imperfect (yegaddel


###### Ibn Ezra on Numbers 6:6:1
[Ibn Ezra on Numbers 6:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:6:1)

**הזירו.** שם הפעל מהכבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT HE CONSECRATETH. The word *hazziro* (that he consecrateth) is a *hifil* infinitive.¹⁶.

footnotes:
¹⁶ It is not a perfect; if it were, it would be vocalized hiziro


###### Ibn Ezra on Numbers 6:6:2
[Ibn Ezra on Numbers 6:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:6:2)

**על נפש מת.** תאר לנפש או יחסר גוף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A DEAD BODY.¹⁷. The word *met* (dead) is an adjective describing body (*nefesh*). On the other hand, the word *guf* (body) is missing from our text.¹⁸ is describing the word *guf*. Our verse reads, *nefesh met*.

footnotes:
¹⁷ Hebrew, nefesh met
¹⁸ In this case, the word met


###### Ibn Ezra on Numbers 6:7:1
[Ibn Ezra on Numbers 6:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:7:1)

**לאביו ולאמו.** ואף כי לאשתו ולבתו ולאחרים ויש אומרים כי מלת נזיר מגזרת נזר והעד כי נזר אלהיו על ראשו ואיננו רחוק ודע כי כל בני אדם עבדי תאות העולם והמלך באמת שיש לו נזר ועטרת מלכות בראשו כל מי שהוא חפשי מן התאות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HIS FATHER, OR FOR HIS MOTHER. And certainly not for his wife, his daughter, and others. Some say that the word *nazir* (Nazirite) is related to the word *nezer* (crown). *Because his consecration* (nezer) *unto God is upon his head*¹⁹) his God is upon his head.” is proof of this. This interpretation is not farfetched.²⁰. Note that most people are slaves to worldly lusts. The true king, the one who has a crown, the one who wears the royal diadem, is the person who is free from this lust.²¹, the one who wears the crown.

footnotes:
¹⁹ I.E. renders this clause, “Because the crown of (nezer
²⁰ It is not aggadic
²¹ Hence the term nazir


###### Ibn Ezra on Numbers 6:9:1
[Ibn Ezra on Numbers 6:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:9:1)

**בפתע פתאום.** שניהם קרובים בטעם וכן אדמת עפר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
VERY SUDDENLY. The words *peta* and *pitom*²² as very suddenly. According to I.E. the literal meaning of *peto pitom* is suddenly, suddenly. are close in meaning. The same applies to *admat afar* (dust of the earth) (Dan. 12:2).²³ and *afar* mean the same. See I.E. on Gen. 8:11 (Vol. 1, p. 115.

footnotes:
²² J.P.S. renders peta pitom
²³ For adamah


###### Ibn Ezra on Numbers 6:9:2
[Ibn Ezra on Numbers 6:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:9:2)

**וטמא.** המת יטמאנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE DEFILE. The corpse will defile him.²⁴ does not mean and the Nazirite will defile himself, but that the corpse will defile the Nazirite.

footnotes:
²⁴ In other words, and he defile his consecrated head


###### Ibn Ezra on Numbers 6:9:3
[Ibn Ezra on Numbers 6:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:9:3)

**ביום טהרתו.** במי נדה כי הוא טמא מת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE DAY OF HIS CLEANSING. By the waters of purification,²⁵ for he was defiled by a corpse.²⁶.

footnotes:
²⁵ See Num. 19:1-22.
²⁶ Ibid


###### Ibn Ezra on Numbers 6:11:1
[Ibn Ezra on Numbers 6:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:11:1)

**אחד לחטאת ואחד לעולה.** והסוד שהוא שאמרו חז"ל ושכר עבירה עבירה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE FOR A SIN-OFFERING AND THE OTHER FOR A BURNT-OFFERING. Its secret was explained by the sages. They said that the reward of sin is sin.²⁷ 4:2. I.E.’s point is that the Nazirite must have been guilty of some sin for uncleanliness to have befallen him during his period of Naziriteship (Filwarg).

footnotes:
²⁷ Abot


###### Ibn Ezra on Numbers 6:11:2
[Ibn Ezra on Numbers 6:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:11:2)

**על הנפש.** הוא על נפש מת כמו ושרט לנפש ואילו היה שחטא על נפשו לא היה השם מצוה אותו שיחזור לחטאתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THAT HE SINNED BY REASON OF THE BODY.²⁸. J.P.S. renders it as dead. The reference is to a dead body. Compare the word *nefesh* (body) in *Ye shall not make any cuttings in your flesh for a body* (Lev. 19:28).²⁹. J.P.S. renders it as the dead. If the sin referred to a sin committed against his very own body,³⁰ 19:a; *Nedarim* 10:2. then Scripture would not command him to return to his sin.³¹

footnotes:
²⁸ Hebrew, nefesh
²⁹ Hebrew, la-nefesh
³⁰ According to Rabbi Eleazar Ha-Kappar, the Nazirite sins by abstaining from wine. See Nazir
³¹ To start the days of his Nazirite term anew (v. 12).


###### Ibn Ezra on Numbers 6:12:1
[Ibn Ezra on Numbers 6:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:12:1)

**והזיר לה' את ימי נזרו.** כל הימים שנדר להיות נזיר ועתה יחל לספור אותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL CONSECRATE UNTO THE LORD THE DAYS OF HIS NAZIRITESHIP. All the days that he vowed to be a Nazirite. He shall now begin to count them.³²

footnotes:
³² He shall now start to count them anew.


###### Ibn Ezra on Numbers 6:12:2
[Ibn Ezra on Numbers 6:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:12:2)

**כי טמא נזרו.** כי הוא לא נדר רק שיהיו שלמים זה אחר זה ולא יכרית שום דבר ויפסיק ביניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE HIS CONSECRATION WAS DEFILED. For he vowed to be a Nazirite for a fixed number of days in succession without anything intervening and breaking them up.


###### Ibn Ezra on Numbers 6:13:1
[Ibn Ezra on Numbers 6:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:13:1)

**מלאת.** שם הפועל מבעלי האל"ף על מנהג בעלי הה"א באחרונה וכמוהו לבלתי קראת לנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FULFILLED. *Melot* (fulfilled) is an infinitive. Its final root letter is an *alef*.³³. It is conjugated like a word that has a *heh* as a final root letter.³⁴. Words that end in an *alef* end in an *o* in the infinitive. Thus the infinitive of *mem, lamed, alef* should be *melo*. It is like the word *kero’ot* (call)³⁵, but whose infinitive form follows the paradigm of a word ending in a *heh*. in *that thou didst call us* (Jud. 8:1).

footnotes:
³³ Its root is mem, lamed, alef
³⁴ Hence the ending ot
³⁵ Which comes from the root kof, resh, alef


###### Ibn Ezra on Numbers 6:13:2
[Ibn Ezra on Numbers 6:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:13:2)

**יביא אותו.** יביא נפשו כמו וירעו הרועים אותם או יביא הכהן אותו בצווי בעל כרחו להקריב את קרבנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL BRING IT.³⁶. *Oto* can mean him or it. I.E. renders our phrase, he shall bring him. *Yavi oto* (he shall bring it) means he³⁷ shall bring himself.³⁸ (him) here has the meaning of himself. Compare, *but the shepherds fed themselves* (Ezek. 34:8).³⁹). However, in order to makes sense of the verse we must render *otam* as themselves. Similarly, *oto* (him) in our verse is to be rendered as himself. Or *yavi oto* means that the *kohen* shall bring him⁴⁰ against his will by commanding that he be forced to bring his sacrifice.

footnotes:
³⁶ Hebrew, oto
³⁷ The Nazirite.
³⁸ In other words, oto
³⁹ Hebrew, otam. Literally, them (otam
⁴⁰ The Nazirite if he refuses to bring his offering.


###### Ibn Ezra on Numbers 6:14:1
[Ibn Ezra on Numbers 6:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:14:1)

**כבש.** זכר כמשפט כל עולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE HE-LAMB. A male, as is the law regarding all burnt offerings.⁴¹

footnotes:
⁴¹ See Lev. 1:3.


###### Ibn Ezra on Numbers 6:14:2
[Ibn Ezra on Numbers 6:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:14:2)

**וכבשה.** נקבה כמשפט כל חטאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE EWE-LAMB. A female, as is the law with all sin offerings.⁴²

footnotes:
⁴² See Lev. 4:27-29.


###### Ibn Ezra on Numbers 6:14:3
[Ibn Ezra on Numbers 6:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:14:3)

**ואיל לשלמים.** שמחה שהשלים מה שנדר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ONE RAM…FOR PEACE-OFFERINGS. As an expression of joy that he fulfilled his vow.


###### Ibn Ezra on Numbers 6:16:1
[Ibn Ezra on Numbers 6:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:16:1)

**את חטאתו.** בעבור שהזכיר באחרונה כי כן מנהג הל':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS SIN-OFFERING. The sin offering is mentioned first⁴³ because it was mentioned last,⁴⁴ for this is Hebrew style.

footnotes:
⁴³ In our verse, even though the burnt offering was offered first.
⁴⁴ In verse 14.


###### Ibn Ezra on Numbers 6:18:1
[Ibn Ezra on Numbers 6:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:18:1)

**שער.** על שני משקלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE HAIR OF. The Hebrew word for *hair of* is vocalized in two ways.⁴⁵ (*sheva, pattach*) in our verse, and *sa’ar* (*pattach, pattach*) in Is. 7:20.

footnotes:
⁴⁵ Se’ar


###### Ibn Ezra on Numbers 6:19:1
[Ibn Ezra on Numbers 6:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:19:1)

**בשלה.** פירוש והיא בשלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN IT IS SODDEN. The meaning of *beshelah* (when it is sodden) is, and it⁴⁶ is sodden.⁴⁷. This literally means the shoulder cooked. Hence I.E.’s comment.

footnotes:
⁴⁶ The shoulder.
⁴⁷ Our verse reads, ha-zero’ah beshelah


###### Ibn Ezra on Numbers 6:19:2
[Ibn Ezra on Numbers 6:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:19:2)

**התגלחו את נזרו.** הנה אות כי קדש הוא שב אל הזרוע כי הוא עיקר או ישוב הוא על המונף כלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AFTER HE HATH SHAVEN HIS CONSECRATED HEAD. This is a sign that the *kodesh hu* (this is holy) (v. 20) refers to the word *shoulder*,⁴⁸ for that is the main organ that is being waved. On the other hand, the word *hu* (this)⁴⁹. may refer to all that is waved.⁵⁰ is a singular. Thus *kodesh hu* refers to all that is being waved.

footnotes:
⁴⁸ In our verse.
⁴⁹ In kodesh hu
⁵⁰ Even though hu


###### Ibn Ezra on Numbers 6:21:1
[Ibn Ezra on Numbers 6:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:21:1)

וטעם **מלבד אשר תשיג ידו.** חיוב שיתן כפי ממונו גם כפי ימי הנדר אם רבים אם מעטים ונסמכה פרשת ברכת כהנים לפרשת נזיר כאשר השלים תורת הנזיר שהוא קדוש הזכיר תורת כהנים שהם קדושים והמכחישים אמרו כי זאת הברכה היה הכהן מברך לכל מביא מנחה ונסמכה בעבור על פי אשר תשיג יד הנודר והאמת כמו שהעתיקו חז"ל והעד וישא אהרן את ידיו אל העם ויברכם ביום השמיני ונכתבה זאת הפרשה שהשם צוה בהקמת המשכן שיברך אהרן את העם ושם כתיב נשיאות כפים כי הכפים כידים רק ידים כללים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BESIDE THAT FOR WHICH HIS MEANS SUFFICE.] It means that he is obligated to give in accordance with his wealth. He is also obligated to give in accordance with the days of his vow, whether they are few or whether they are many.⁵¹ The chapter dealing with the blessings of the *kohanim*⁵² follows the chapter dealing with the Nazirite because, after concluding the laws of the Nazirite who is holy, Scripture mentions the laws of the *kohanim* who are holy. Those who contradict Rabbinic tradition⁵³ say that the *kohen* used this blessing to bless all who brought a gift. They claim that the blessing of the *kohanim* follows the law of the Nazirite because the latter concludes with “beside that which the means of the celebrant suffice.”⁵⁴. However, the truth is in keeping with the tradition of our sages of blessed memory.⁵⁵ *And Aaron lifted up his hands toward the people, and blessed them* (Lev. 9:22)⁵⁶ on the eighth day⁵⁷ is proof of this. This portion⁵⁸ was written because God commanded Aaron to bless the people when the tabernacle was erected. Scripture there⁵⁹ mentions, *nesi’at kappayim* (the lifting of the hands),⁶⁰. for the word *kappayim* means the same as *yadayim* (hands).⁶¹ (lifted up his hands). According to I.E. this means the same as *va-yissa et kapav*. Thus Lev. 9:22 refers to what the rabbis call *nisi’at kappayim*, that is, the blessing given by the *kohanim*. However, the term *yadayim* is a more general term.⁶² technically refers to the fingers and their sockets (Weiser).

footnotes:
⁵¹ The additional offerings brought by the Nazirite are contingent upon the length of his vow; the longer the vow period, the more sacrifices to be brought.
⁵² Verses 22-26.
⁵³ The Karaites.
⁵⁴ I.E.’s paraphrase of beside that for which his means suffice
⁵⁵ The rabbis teach that this is a blessing to be given to all of Israel. This is so even though it is written in the singular.
⁵⁶ We thus see that Aaron blessed all of Israel. I.E. assumes that the reference is to the blessing mentioned in verses 24-26.
⁵⁷ Of consecration when the tabernacle was dedicated.
⁵⁸ Verses 24-26.
⁵⁹ In Lev. 9:22.
⁶⁰ The Rabbinic term for the blessing given by the kohanim
⁶¹ Lev. 9:22 reads: Va-yissa et yadav
⁶² It takes in the entire hand, while kappayim


###### Ibn Ezra on Numbers 6:24:1
[Ibn Ezra on Numbers 6:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:24:1)

**יברכך.** תוספות חיים ועושר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD BLESS THEE. The Lord increase your life and your wealth.⁶³

footnotes:
⁶³ According to I.E. a blessing means an increase in the good. See his comments on Gen. 2:3 (Vol. 1, p. 50).


###### Ibn Ezra on Numbers 6:24:2
[Ibn Ezra on Numbers 6:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:24:2)

וטעם **וישמרך.** שישמור התוספת שלא יגזול אחר מה שהוסיף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND KEEP THEE. God will protect what he has increased so that no one steals it.


###### Ibn Ezra on Numbers 6:25:1
[Ibn Ezra on Numbers 6:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:25:1)

**יאר ה' פניו אליך.** כטעם באור פני מלך חיים והטעם וכל אשר תבקש ממנו ובשעת שתדרשו יאר פניו והטעם יקבל אותך וירצה למלא' שאלתך מיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD MAKE HIS FACE TO SHINE UPON THEE. Its meaning is the same as *In the light of the king’s countenance is life* (Prov. 16:15). It means may God make his face to shine upon you when you ask something of Him and at the time that you make the request. May God accept you and may His will be to immediately fulfill your request.


###### Ibn Ezra on Numbers 6:25:2
[Ibn Ezra on Numbers 6:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:25:2)

ואם בקשת אותו בעת צרה הוא **יחנך** גם יתכן היות ויחנך ויתן לך בקשתך כטעם חנוני אתם אשר חנן אלהים מגזרת חנן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND BE GRACIOUS TO THEE.] If you make a request of God in a time of trouble, may He be gracious to you. *Ve-yechunekka* (and be gracious to thee) is similar to *channuni* (have pity) in *have pity upon me, O ye* (Job. 19:21) and *chanan* (graciously given) in *The children whom God hath graciously given* (Gen. 33:5).⁶⁴. *Ve-yechunekka* comes from the same root as *chanan*.⁶⁵

footnotes:
⁶⁴ According to I.E. this should be rendered, The children whom God out His pity hath given
⁶⁵ Which I.E. renders, to have pity. See I.E. on Ex. 22:26 (Vol. 2, p. 490).


###### Ibn Ezra on Numbers 6:26:1
[Ibn Ezra on Numbers 6:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:26:1)

**ישא ה' פניו אליך.** הפך אעלים עיני מכם והטעם כאשר פירשתי כי בכל מקום שתפנה יהיה פניו נשואות אליך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD LIFT UP HIS COUNTENANCE UPON THEE. The reverse of *I will hide Mine eyes from you* (Is. 1:15). As I have already explained,⁶⁶ its meaning is, wherever you go My face shall be lifted up to you.

footnotes:
⁶⁶ It isn’t clear where I.E. made this comment earlier.


###### Ibn Ezra on Numbers 6:26:2
[Ibn Ezra on Numbers 6:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:26:2)

**וישם לך שלום.** כטעם לא יגע בך רע לא מאבן ולא מחיה רעה ולא מאויב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GIVE THEE PEACE. Its meaning is similar to, *no evil* — from stones, from evil animals, from any enemy — *touch thee* (Job. 5:19).


###### Ibn Ezra on Numbers 6:27:1
[Ibn Ezra on Numbers 6:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:27:1)

**ושמו את שמי.** כטעם לשום שמו שם שיהיו מקודשים בשם או טעמו כאשר יזכירו שמי עליהם כי בכל אחד מהשלשה פסוקים השם הנכבד והנורא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO SHALL THEY PUT MY NAME. Its meaning is similar to *to set His name there* (Deut. 14:24),⁶⁷ that is, the children of Israel be sanctified by God’s name. Or it means that when they shall mention My name over the children of Israel [I will bless them], for God’s revered and awe-inspiring name is found in each one of the three verses.⁶⁸ refers to.

footnotes:
⁶⁷ It means that “the place” will be sanctified because it shall be called by God’s name.
⁶⁸ Hence this is what So shall they put My name upon the children of Israel


###### Ibn Ezra on Numbers 6:27:2
[Ibn Ezra on Numbers 6:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/6:27:2)

**ואני אברכם.** ויתכן היות מ"ם אברכם סימן הכהנים המברכים או יהיה סימן לישראל והטעם אם הם יברכום אני אברכם והטעם שאקיים ברכתם לפי דעתי שמ"ם אברכם סימן לכלם כהנים וישראלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL BLESS THEM. It is possible that the *mem*⁶⁹ of *va-avarekhem* is a pronominal suffix meaning them. of *avarekhem* (I will bless them) refers to the *kohanim* who utter the blessing. It means they will bless Israel, and I will bless those who bless.⁷⁰ is: the *kohanim* shall bless Israel and I will bless the *kohanim*. It is also possible that the *mem* of *avarekhem* refers to Israel.⁷¹ means and I will bless Israel. Its meaning is, if the *kohanim* bless Israel, then I will bless Israel; that is, I will fulfill the blessing of the *kohanim*. In my opinion, the *mem* of *avarekhem* refers to all of them, the *kohanim* and the Israelites.⁷² is, I will bless both Israel and the *kohanim*.

footnotes:
⁶⁹ The mem
⁷⁰ In other words, the meaning of So shall they put My name upon the children of Israel, and I will bless them
⁷¹ Thus and I will bless them
⁷² Thus the meaning of and I will bless them